Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	place_n	spirit_n	worship_v	2,835	5	9.1263	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

natural desire shrinks and pulls back the hand because Nature seeks the preservation of it self But the reasonable desire saith rather than the whole body shall be consumed he will command the Chyrurgeon to cut off the hand Here is no repugnancie betwixt the natural and reasonable desire but a subordination Again A Martyr is carried to the stake to be burnt the natural desire shrinks but yet it submits it self to the spiritual desire which cometh on and saith Rather than dishonor God go to the fire and be burnt The Schoolmen say Nam pereunte uno desiderio suceedit alterum that Desires are not actually infinite because Nature tends always to some finite thing for no man desireth infinite meat Yet his desires are infinite by succession because these bodily things which we desire are not permanent Thus one desire being gone another comes in place of it It is better to moderate Desire at the first than afterwards to prescribe it a measure Let Desire be conversant about right objects He that pants after the dust of the earth shall always be indigent crying continually with the two daughters of the Horse-leech Give give But he that truly desires after Righteousness shall be satisfied Whosoever shall drink of this water John 4.13 14. shall thirst again But whosoever drinketh of the water that I shall give him shall never thirst Desertion It 's said of the Lioness that she seems to leave her young ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious And Mothers use to leave their children or turn their backs upon them till they mourn and make moan after them Even so the Lord withdraws sometimes from his people and goes from them that with the Prodigal they may come to themselves and seems to forget them that they may remember themselves In Christs desertion there was not Divulsio unionis but Suspensio visionis He cried not out of Men or Devils why they did so and so unto him But My God my God why hast thou for saken me Oh! that came neer his heart In such a forlorne condition as this a poor Soul for regaining of his God can do no more than 1. Bewail the want of Gods gracious presence As Reuben for Joseph Heu quid agam I cannot find my God and I whither shall I go 2. Cry after him in fervent prayer As Elisha after Elijah My father my father Return O Lord how long and let it repent thee concerning thy servant 3. Wait his leisure if he please to hold off longer Sustaining himself with cordial places of Scripture Isa 50.10 cap. 64.4 cap. 30.18 In which estate should he be taken away by death his condition is like to be comfortable because the Spirit of Truth saith Blessed are all they that wait for him Epiphanius telleth of a bird Charadius But what joy at the breaking forth of the Sun after an Eclipse that being brought into the room where a man lieth sick if he look with a steady and fixed eye upon the sick man he recovereth Certainly in Gods favour is life but Aversio vultus Dei the turning away of Gods pleased countenance is the cause of all sorrow and sadness When he hideth his face Job 34.29 who then can behold him Thou didst hide thy face and I was troubled Psal 30.7 Calamity It was an easie thing said Bishop Hooper to hold with Christ Calamita● virtutis occasio est whiles the Prince and the World held with him but now the World hateth him it is the true trial who be his Let us not then run away when it is most time to fight Remember none are crowned but they that fight manfully You must now turn all your cogitations from the peril you see and mark the felicity that followeth the peril either victory of your enemies in this world or else a surrender for ever of your right in the inheritance to come He calls the World the Miln and Kitchin Idem to grind and boil the flesh of Gods people in till they atchieve their perfection in the World to come The World saith one is not a Paradise but a Purgatory to the Saints It may be compared to the straits of Magellan which is said to be a place of that nature Heyl. Geogr. that which way soever a man bend his course he shall be sure to have the wind against him They may not here dream of a delicacy In the world ye shall have tribulation but be of good cheer Joh. 16.33 I have overcome the world Quatuor Novissima Mors. DEath Judgment Heaven and Hell are the Quatuor Novissima Discrimen inter beatos post resurrectionem primos parentes in statu innocentiae homines in statunaturae lapsae in quo nunc sumus est Quòd beati nunquam mori poterunt primi parentes poterant nunquam meri hemines in statu nature lapsae non possunt non mori The decree is out Fort●sse in omnibus si mè rebus bumanis s●d non in morte locum habet Bellarm. Resistitur ignibus undis serro resistitur regibus imperi●s venit una m●rs quis eiresistit Aug. Non torquate genus non te sacundia non te restituet pietas Horat. l. 4. Lex universa jubet n●s●i mori Senec. All must die Belshazzar's Emblem is upon every wall Mene mene tekel upharsin Yea this impress is upon all flesh Numeravit appendit divisit God hath numbred thy days he hath laid thee on the ballance and thou art found wanting thy Kingdom is divided Say Princes say Pesants say all Corruption thou art my father Worms ye are my sisters Grave thou are my bed Sheet thou art my shrine Earth thou art my cover Green grass thou art my carpet Death demand thy due and thou Gatheringhost-Dan come last and sweep all away Epictetus went forth one day and saw a woman weeping for her Pitcher of earth that was broken and went forth the next day and saw a woman weeping for her son that was dead and thereupon said Heri vidi fragilem frangi hodie vidi mortalem mori Life is but a sleep a shadow a bubble a vapour and as a tale that is told Aristotle spake these words at his death I rejoyce that I go out of the World which is compounded of contraries Because each of the four Elements is contrary to other therefore how can this Body compounded of them long endure Plato treating of the Souls of men could say The merciful Father made them soluble and mortal bands meaning indeed they should not always be held with the miseries of this life Death reigned from Adam to Moses And though Death shall not reign yet it shall live fight and prevail from Moses to the end of the world for then and not till then shall be brought to pass that saying that is written Death is swallowed

Faith and Repentance in his Church when by his powerful operation he converteth the souls of sinners from the errors of their way in an outward apparition then is he said to be sent visibly the Dove appearing at Christs Baptism did intimate the presence and the efficacy of the holy Ghost the cloven tongues like fire in the Primitive Church in the times of the Apostles were a demonstration of his presence and power The manifestation of his graces in Christ and his Apostles at those times discovered his presence But he is not sent thus alwayes but at appointed times and upon special occasions thus that Prophesie of Joel 2.28 was fulfilled He is sent invisibly when no signes are used to declare his presence in our hearts only he that hath him knows he is there Thus was he in the Prophets for he spake by them And every Christian that belongs to the election of grace hath the Spirit sent him thus invisibly he that hath not the Spirit of Christ is none of his Rom. 8.9 And cum gratia Spiritus sancti datur hominibus profecto mittitur Spiritus à Patre when the grace of the Spirit is confer'd on men of a truth the Spirit of grace is sent then of the Father Christ's Spirit comes not to us by a temporal motion but by the temporal motion of the creature is signified the spiritual and invisible sending of Christ's Spirit Again he is sent unto us by the Ministry of the Word the power of God to our salvation and by the administration of the Sacraments By the Word illuminating our understandings before darkned enabling us to judge of spiritual things our judgment before restrained to carnal working saith love hope peace patience temperance with a reformation of our lives and all other vertues in our hearts By administration of the Sacraments confirming our faith in the promises sealing unto us our adoption perfecting in us the assurance of our reconciliation with God and assuring us that we shall be made partakers with the Saints in glory of the full fruition of the presence of God and be put into the possession of that immortal and eternal inheritance in the highest heavens prepared for Gods children before the foundations of the world were laid This sending of the Spirit of the Son either visibly or invisibly by the Word or Sacraments is not a local motion a going from one place to another descending from heaven to earth but his operation and effectual working in the hearts of Gods Saints He is every where filling heaven and earth and therefore not movable from heaven to earth but ubi operatur ibi est where he works there he is and is said to be sent thither Let us now learn how to conceive of God and be assured of his love had he not loved us he had not sent his Spirit to us He sends his Spirit to us and gives us the best things we must not deny any thing unto him thanklesse creatures then we should be And grieve not the holy Spirit of God whereby we are sealed to the day of redemption And prepare we our hearts to entertain and receive him sweeping clean the secret chambers of our souls making our bodies also fit temples for the holy Ghost to dwell in The firm ground of all Christian comfort and stedfast foundation of all the heirs of eternal blisse is to be the sons of God Men of this world are ever ambitious of honorable titles and use all means to insinuate themselves into the favor of their Prince aiming hereby at a worldly happinesse Thus men of the world to come so I may term the faithful for they are not of this world are ever in action and the bent of their endeavours ever tending to obtain the honorable title of the sons of God What means God hath ordained for them to win his favour by as obedient children use aiming hereby at an eternal inheritance and at the crown of immortality that never fades away which that as sons they by the grace of God their heavenly Father may compasse they cry and pray without ceasing unto him who is willing to hear and able to fulfil their holy desires to the utmost even above what they ask And that they may be the better able to hold out unto the end and to profecute their earnest intentions in righteous things God because they are sons sends forth the Spirit of his Son into their hearts whereby they cry Abba Father There remains now these three Parts to be treated of The place whither the Spirit is sent the effect of the Spirit there and the reason of all this Now that you may receive with pure hearts and blamelesse affection the sincere truth of Gods holy word whil'st ye are reading these lines sequester your sences and your souls from all wandring and evil thoughts and cast away from you all misdeeming conceits as Elias did his Mantle to the earth when he ascended into heaven or as Moses took off his shoes when he trod on holy ground The next Subject of our Meditation is the place whither God sends forth the Spirit of his Son which is our hearts God hath sent forth the Spirit of his Son into your hearts The estate of every true Christian and child of God in this life is partly carnal partly spiritual they have flesh they have spirit the first state comes by nature call'd the state of nature the second by the free and undeserved grace of God Non habeo domine quodignosc●s Donatus call'd the state of grace Hence we may consider them two wayes conditioned 1. They are carnally minded 2. Spiritually minded Their purity is not totally and fully unblemisht he that saith he hath no sinne is a lydr and there is no truth in him 1 John 1.8 For they are subject to a twofold Law 1. To a Law in the members which none can put off until they put off their flesh and thus far they are unregenerate 2. To the Law of the mind which is the Law of God call'd the Law of the mind regenerate and illuminated converted unto God by the Spirit wherein the godly do delight Hence ariseth a mortal warre and an unsppeased enmity within man I see faith Paul another law in my members warring against the law of my mind the good that I would do I do not but the evil which I would not do that do I Rom. 7. The flesh lusteth against the spirit Gal. 5.17 and the spirit against the flesh and these are contrary the one to the other and draw like Sampsons Foxes contrary-wayes The Maxime grounded then upon these words to which my former discourse hath relation is that by nature we are destitute of the Spirit of God and by consequence prone to all evil Had there not been a reflection of Gods goodnesse and mercy upon us did he not by sup●rlour causes and transcendent means work our regeneration and caused us by a second birth which

docetur When God by his Spirit taketh in hand to teach a man he soon becometh a skilful scholar Nescit tarda molimina saith Ambrose Spiritus Sancti gratia The Spirit is not long in teaching those that commit themselves to his tuition Pimenta writes Epist ad Claudium Aquavivum de statu rei Christi apud Indos Orientales that the Barbarians of Ciandegri in the East-Indies seeing the Sun eclipsed Anno Dom. 1600. did fast and weep all day crying out O nos miseros quoniam Draco devoravit solem● shewing themselves as great Wizards as the Countrey-lad who watering his Ass when the Moon was going under a cloud presently conceived that his beast had drunk up the Moon But blessed be God the Red Dragon cannot devour our Sun There is nothing so sweet to a good soul as the knowledge of dark and deep mysteries The little Book of the Revelation was in John's mouth sweet as hony cap. 10.10 But as the Unicorns horn separated from the beast if any such Animal be is soveraign but on his head hurtful so is Knowledge as it is sanctified or unsanctified Austin desired no more of God but Noverim te noverim me that I may know my self and know thee Claritas in intellectu quae parit ardorem in affectu That light in the understanding that kindleth the affections is sweet knowledge But knowledge without love is like as rain in the middle region which doth no good to the ground Nummos habuerunt Athenienses ad numerandum scientiam ad sciendum But knowledge is not sufficient unless we have love too Knowledge puffeth up saith the Apostles but love edifieth Yet those were foolish persons whom Austin maketh mention of that neglected the means of knowledge because knowledge puffeth up and so would be ignorant that they might be humble and want knowledge that they might want pride This was to be like Democritus who pluckt out his eyes to avoid the danger of uncleanness The greatest part of our Knowledge is but the least part of Ignorance yet we are apt to think we know all that 's knowable as in Alcibiades his Army all would be leaders none learners Epicurus said That he was the first man that ever discovered Truth and yet in many things he was more blind than a Beetle Aratus the Astrologer vaunted that he had counted the Stars and written of them all Hoc ego primus vidi said Zabarel Laurentius Valla boasted Which he therefore called Logicam Laurentinam Scire tuum ulbil est Juven that there was no Logick worthy to be read but his And Nestorius the heretick braged that he alone understood the Scriptures and that till his time all the world was benighted But well saith the Apostle 1 Cor. 8.2 If any man think that he knoweth any thing he knoweth nothing yet as he ought to know Open thou mine eyes Psal 119.18 that I may behold wondrous things out of thy law Anoint thine eyes with eye-salve that thou mayest see Rev. 3.18 Hereby we do know that we know him if we keep his commandments 1 Joh. 2.3 Ignorance Ignorance is threefold 1. Purae negationis 2. Privationis 3. Affectata As for that which is by negation when God in wisdom hath denied to us the knowledge of some things it is no sin to be ignorant of them This ignorance was in Christ which knew no sin He was ignorant of the Day of Judgment But privative ignorance is a sin Quia aliud est nescire aliud est nolle scire nescire ignorantia est scire noluisse superbia est Bern. For us to be deprived by the fall of Adam of that excellent light wherein we were created this is a sin and may justly be required of us But affected ignorance is most fatal and damnable It is hell upon earth that light is come into the world and men love darkness rather than light Some Papists make a vertue of Ignorance she is the mother of Devotion whereas in truth she is the mother of Destruction Ye erre saith our Saviour not knowing the Scriptures And Christ shall come in flaming fire rendring vengeance to them that know not God Therefore let us not sooth up our selves in our ignorance but labour to be pluckt out of that pit daily more and more Ignorance may excuse à tan●o but not à toto When the Sienois having rebelled against Charls the Fifth Vt mitiùs ardeat Aug. Emperor sent their Ambassador to excuse it He not able to apologize for it any other way thought in a jest to put it off saying Shall not we of Siena be excused seeing we are known to be all Fools But the Agent replied That shall excuse you but upon the condition which is fit for Fools that is to be kept bound and enchained He that committed things worthy of stripes though he knew not his Lords will shall be beaten though with fewer stripes Ignorance is the ground and mother of many sins displeasing to God who complains of it and punisheth it And argues that a man hath no interest in the Covenant of grace Ignorat sanè improbus omnis Arist Nay it is the mother in some sort of all sin For in all sins we commit though we be endowed with singular knowledge our understanding for the time is blinded by Satan and our own corruption Diogenes being asked in mockery How it came to pass that Philosophers were the followers of Rich men and not Rich men of Philosophers answered soberly and sharply too Because the one sort knew what they had need of and the other did not Into the second tabernacle went the High Priest alone Heb. 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once every year not without blood which he offered for himself and for the ignorances of the people Wisdom Aristotle in many places of his works distinguisheth between Wisdom and Prudence Wisdom he maketh to be a right apprehending of truths in general Prudence Xenophon de dict fact Socrat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an applying them to particular cases and uses But Socrates said That there was no such difference sith he that knoweth good things to do them and evil things to avoid them is to be held a wise man and none else So that true Wisdom draws all into practice teaching men to prove by their own experience what that good and holy and acceptable will of God is Sapiens est cui res sapiunt prout sunt saith Bernard He is the wise man that savoureth things as they are And herein lieth the whole wisdom of a man saith Laetantius Vt Deum cognoscat colat Lib. 3. c. 30. that he know and worship God aright that with a practical judgment he ponder the word and ways of God in order to salvation But alas Of the most that would be knowing men it may well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Tully says the Proverb went of

Numb 16.37 38 39. Upon the offence of any of the vestals at Rome they had a most excellent way of execution In the Campus sceleratus or field of execution Plutarch in Numa there was made a vault under the earth with an hole left open above whereby one might go down and within it there was a little couch with a burning lampe and a few victuals whether the defiled votary was to be brought through the market-place in a litter so closed up with thick leather that her mournings might not be heard to the moving of pity She being thus brought to the place of execution was let down by a ladder into the hollow cave and the hole presently stopped And the reason why they suffered such a kind of death was because they thought it not fit that she should be burnt with fire which kept not the sacred fire with greater sanctity And it was thought unlawful to punish them by laying violent hands on them because they had in former times served in so holy a function Holiness hath honour Things are called holy Sacrum aliquid dicitur ex co quod ad divi●uvs cultum ordinatur Aquin. either by nature as God who is truly alway and only of himself holy Or by seperation or being set apart to an holy use or end Which Origen calleth Sancta Sanctificata by accession of external holinesse from without So Jerusalem is called the holy City because the City of God where he was worshipped And when we stand in our Churches saith Chrysostom we stand in a place of Angels and Archangels in the Kingdom of God and heaven it self which they that prophane think either by talking sleeping laughing playing or any thing else unbeseeming the service of God may justly fear to be whipt like dogs out of the heavenly Temple and City too For mine house shall be called an house of prayer for all people Isa 55.7 Yet let us not dote upon the Temple of the Lord but reverently adore the Lord of the Temple putting off our shoes from off our feet when we come to stand upon holy ground that is our sensuality and other sins for Quid pedes saith Erasmus nisi affectus quid pedes calceament●rum onere liberi nisi animus nullis terrenis cupiditatibus oneratus Affections are the feet of the soul keep them unclogged Herods Temple at Jerusalem was set on fire by Titus his souldiers that it could not be quenched And at the same time Apollo's temple at Delphos was utterly overthrown by earth-quakes and thunder-bolts Antiq. and neither of them could ever since be repaired The concurrance of which two miracles saith Godwin evidently sheweth that the time was then come that God would put an end both to Jewish ceremonies and Heathenish Idolatry Beleeve me the hour cometh Ioh. 4.21 23. when ye shall neither in this mountain nor yet at Jerusalem worship the Father But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him Sacriledge Aquin●s notes it may be committed Here lego doth signifie as much as adimo or aufero in which sensewe cal him sacrilegum qui legit i. e. qui adimit et a●●ert sacra vel 1. In personam when an Ecclesiastical man is abused 2. In locum when the Church is abused or profaned 3. In rem when things dedicated to holy uses are otherwise imployed And this last kind may be committed three ways Quando 1. Sacrum de sacro aufertur as the consecrated Vessels out of the Temple 2. Non sacrum de sacro if a thief shall break open a Church to steal away private treasure hid therein 3. Sacrum de non sacro when the Church is robbed of her possessions and endowments If many would examine themselves according to this rule they would assuredly conclude they deserve the whip turning claustra into castra This Luther complained much of in his time Luth. in Gen. 47. Homil. in Jocl 3.5 O●im Coenobi is ●a●ita●ant monstra Papist● Nuncin Coen●blis habitant et monstra Rapist● That even in the Reformed Churches Parishes and Schools were robbed of their due maintenance as if they meant to starve us all Spoliantur Parochiae Scholae non aliter acsi fame necare nos velint The like saith Gualther Non desunt Pseudo-evangelici There want not such False-Gospellers amongst us who restore not the Church her wealth pulled out of the Papists ●ingers But make good that saying of one P●ssid●bant Papistae possident Rapist● Papists had Church-livings and now Rapists have gotten them A Priest in Jerusalem the City being besieged took all the Goblets and Vessels of silver not so much as sparing the little golden Pitchers which Augustus and his wife sent to the Temple and did distribute amongst the people and said Without ●e●r we may use these divine things seeing we fight for God and his Temple therefore he said it was safe for them to drink those things that were kept for the Priests sacrifices He also took the wine and oil and they anointed themselves without fear Non equidem recusabo dicere quae dolor jubet Ioseph de ●e● Iud. l. 6. c. 16 Puto si Romani contra noxios venire tardassent a●t ●iatu terrae devorandam fuisse civitatem aut diluvio perituram aut fulmina ac Sodomae incendia passuram Sexcenta millia mortuorum portis ejecta quorum sepulturae erant ex oppido ejectio Sacriledge is a very dangerous sin Cacus met with his match when he robb'd Hercules Mercury say the Poets had a mind to steal Jupiter's thunderbolts but durst not meddle lest he should speed as Prometheus had done for stealing fire The Eagle in the fable that stole a peece of flesh from the Altar and carried it together with a live-coal that stuck to it to his nest set his young and all on fire Dionysius that robb'd his God was cast out of his Kingdom though he was wont to boast that he had it bound to him with chains of Adamant And Belshazzar paid dear for drinking in the bowls of the Sanctuary In a word Such do but as the fish that swallows the hook it proving as unfortunate and fatal to them as the Gold of the Temple of Tholose did to Scipio's souldiers of which whoever carried any part away never prospered afterwards I might be large in giving instances this way Only consider what a sad end befell Cardinal Wolsey whilst he sought more to please the King than God as himself said And what a revenging hand of God pursued five of his Servants that were instrumental for him in a sacrilegious enterprise Whereupon Scultetus wisheth Annal. 3 32. Vtinam his similibus exemplis edocti discant homines res semel Deo consecratas timidè attrectare I would men would take heed by these and the like examples how they meddle with things once consecrated to God!

all can though full of shifts tell handsomely how to elude this Argument Here their unbloody sacrifice hath a deadly wound There can be no oblation of Christ without the suffering of Christ Dr. Thomas Taylor in his Caveat against offences affirms No Protestant ought to be present with his body at Popish Mass with pretence of keeping his heart to God nor can without scandal 1. For the Pretence 2. For the Presence it self For the Pretence No man can give his heart to God at that time he gives his body to an Idol For 1. Body and soul make but one man and one man can have but one faith one Lord and Master one God one Worship 2. God requires not the whole heart onely but the whole man and strength and he that created both body and soul requires them both to be glorified in 1 Cor. 6.20 3. She is no chast wife that gives any other man the use of her body with Protestation she keeps her heart to her husband 4. God will have no such heart reserved for him he will have no part of a divided man He is a Spirit and will be worshipped in spirit and truth not in spirit and falshood For the Presence A number of scandals are infolded 1. Here is a denial of Christ and of the faith which were it in the heart it would be confessed in the mouth Here 's a dastardly joyning with the enemy against Christ For he that is not with him is against him And what union between Christ and an Idol 2. A scandal in his own conscience allowing himself in that which he condemneth Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14.22 His bodie allowes what his heart condemnes He is a man damned in himself His body and soul are at fight one with another and both at fight with faith and truth 3. A scandal to others an occasion by such wicked example to draw others into the snare and so far as he can to destroy such as for whom Christ hath died Rom. 14.15 Let none object Naaman the Syrian craving leave to bow in the temple of Rimmon and the Prophet bade him go in peace 2 King 5. For among many answers The text shews 1. That Naaman confessed it a sin And how then can any hence prove it to be none 2. That he prayed twice against it And what thou prayest thou must do 3. He professeth he will never worship any now but the true God 4. He craves the Prophets prayers that he may never be drawn contrary to his purpose To which part the Prophet saith Go in peace not giving him leave to bow before Rimmon but promising his prayers he bids him farewel 5. Naaman might have pleaded a calling yet that would not serve nor satisfie his conscience How much less theirs that plead only for new-fangledness and a rash running out of their way so sinning without a cause Nor let any say Those were Heathen Idols the Mass is not so bad it hath some good things in it concerning God and Christ For the Mass is as gross Idolatry as ever the Heathens committed who never worshipped a baser thing than a piece of Bread And let them tell us a difference between bodily fornication of Heathens and Christians and we will conceive the same in the spiritual whoredom of Pagans and Papists But let him that hath an ear hear what the Spirit saith unto the Churches Come out from amongst them and touch no unclean thing I wish Travellers in forein Nations would observe this Experience shews how alluring the Antichristian Harlot is how many are daily won to her Idolatry Many that have frequented their Masses conceiving it no great harm to be present there if they can pretend to keep their heart to God proving Neutrals Samaritans and Cakes half-baked have had their hearts given up to horrible delusion infection and final destruction Have not they now kept their hearts well to God think we We are sanctified through the offering of the body of Jesus Christ Heb. 10.10 once for all Acceptance Sincerity cannot fail of Divine acceptance where endeavours are vigorous The poor Widows mite was above the rich mens magnificence Willingness of mind contributes much to the worthiness of the work Hiparchian was graced as well as Musaeus though the best of his measures was but piping to the Muses God as the Philosopher said in his Apology accepts of our few ears Sen●e Epist 29. ad Lucillum being scattered with a good mind into his Garner since we are not able to bring handfuls into his barn Sic minimo capitur thuris honore Deus For if there be first a willing mind it is accepted according to that a man hath 2 Cor. 8.12 and not according to that he hath not Tabernacle By it was signified the Body of Christ As the High-Priest came into the first Tabernacle and by it passed into the Holy place so the Deity of our Saviour Christ came into his sacred Humanity and by it entred into heaven It was a Type not only of Christ who dwelt among us full of graces and truth Joh. 1.14 but of the Church built by Christ 1 Cor. 3.9 and also of every true Christian Eph. 2.10 The Curtains were coupled with Loops so should Christians by Love Exod. 26. The Taches made them one Tabernacle so should we hold the Unity of the Spirit in the bond of peace It was Goats hair without and Gold within God hid his Son under the Carpenters son and the Kings daughter is all glorious within Rams-skins covered the Ark from the violence of wind and weather shadowing out Gods protection to his his people The Vail was made with Cherubims to note the special presence and attendance of the holy Angels in the Assemblies of the Saints And the Hanging for the door of the Tent shadowed him that said of himself I am the door It is observable that the Holy place in this Tabernacle hath an Epithite to abase it withall Heb. 9.1 The Apostle calls it a Worldly Sanctuary 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it was made after the manner of the world For as God stretched the Firmament as a vail and curtain to separate the things above from them beneath so the Sanctuary had a vail that made a separation between the first and second Tabernacle 2. Because it was made of worldly matter as of hair silk c. 3. Because it was not eternal as our Sanctuary of Heaven is there our High-Priest appeareth for us before God But a frail brittle and mortal Sanctuary as the world is Which was a figure for the time then present Heb. 9.9 c. Noah's Ark. By the description set down Gen. 6. the Ark in shape was like to a Coffin for a mans body six times so long as it was broad and ten times so long as it was high And so fit to figure out Christs death and burial and ours with him by mortification of the old man

Deut. 8.10 The fed hawk soon forgets her Master Therefore when thou shalt have eaten and be full then beware lest thou forget the Lord. Let us be careful we forget not Gods word neither let slip any one sermon without some profit There are several helps to memory Attention Men remember what they heed and regard Attend to my sayings saith wisdom keep them in the midst of thine heart that is in such a place where nothing can come to take them away Where there is attention there will be retention the memory is the chest and Ark of divine truths and a man should see them carefully locked up Affection That 's a great help to memory men remember what they care for Delight and love are ever reviving and renewing the object upon our thoughts Application and appropriation of truths We will remember that which concerneth our selves Hear this and know it for thy good This I must remember for my comfort Meditation This is a covering of the word that the fowles of the air do not snatch it from us As an apple which is tossed in the hand leaveth the odour and smell of it behind so often revolving the word upon the thoughts Mary kept Christs sayings and pondered them in her heart Conference with others The Disciples that travelled to Emmaus conferred together The Bereans that came from St. Paul his sermon took their Bibles and conferred together Many eyes see more than one that which one hath forgotten another may remember Repetition will be as a nail to fasten the things we have heard Prayer Our corporal meat will do us no good except God bless it no more can the food of our souls And beg the Spirit of God whose work it is to bring things to our remembrance And observe the accomplishment of truths such occasions observed will make old truths come to mind afresh Practise Christians can remember the circumstances of that sermon In sucoum sang●inem by which they get profit This is the digesting of our spiritual meat and the converting of it into our substance It is never our own truly and indeed till it be practised Therefore we ought to give the more earnest heed to the things which we have heard Heb. 2.1 Nè praete●fl●amus lest at any time we should let them slip Abstinence Nature is contented with a little Natura pau●is contenta For who perceiveth not that at all things are seasoned by the desires Darius in his flight when he drunk of the water that was dirty and polluted with dead Carkasses affirmed he never drank sweeter or more pleasant The reason is because he never abstained from drink untill he was thirsty Cicer. Quest. Tus● It is necessary that every one be so far forth continent as may destroy the vices not the flesh for oftentimes in the pursuit of the enemy Greg. therein we kill the Citizen whom we love And oftentime while we do as it were spare our fellow-Citizen we further the enemy in the skirmish Abstaine from all appearance of evil 1 Thes 5.22 Testimony Testimonium est fallibile in fide humanâ in fide divinâ infallibile The witnesse of the Holy Ghost is the work of faith the witnesse of our spirits the sense of faith wrought This is better felt by experience than expressed by words known altogether and onely to them that have it The state of Gods children is full of sweet certainty and assurance he that having a cause to be tried and hath two sufficient witnesses doubts not of the day Now Gods Children have two witnesses Omni exceptione majores 1. Their own spirit which is not to be condemned for if conscience a natural thing be a thousend witnesses much more the spirit which is a supernatural power given of God 2. The Holy Ghost which cannot deceive or be deceived witnesseth with our spirits Besides what an honour is this to the Saints that the Holy Ghost should bear witness at the bar of their consciences There are several wayes of bearing witnesse to Christ 1. By openly publishing the truth of Christ promulging of the Evangelical truths concerning the Messiah 2. By leading lives answerable to the Christian profession holinesse and uprightness of conversation doth attest and credit the Doctrine of Christ 3. By suffering especially death it self for Christs cause and the Gospels To such the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eminently applied Under the law one witnesse was allowed sufficient in case of Religion Deut. 29.16 17. Malitia tua te adduxit ad mortem non nos Lyran. V●erque Diabolum habet isle in linguâ ille in a●re Dav. Detractores Canini dentes Diaboli Pa●isien But two were required in civil cases Cap. 19.15 Witnesses of old were wont to put their hand upon the head of the offendor and say It is thy own wickednesse which condemns thee and not we We may neither raise an evil report nor receive it neither be the tale-bearer nor tale-hearer The one carries the Devil in his tongue the other in his ear Not only those that make a lye but those that love it when it is made to their hands are shut out of heaven Rev. 22.15 Every man hath two great witnesses either for or against him 1. Conscience within him 2. God above him Other faculties may rest but no passage shall be able to scape the record of conscience Conscia mens ut cuique sua est Ovid. ita concipit intra Pectora pro facto spemque metúmque suo This is Gods deputy-judge holding court in the whole soul bearing witnesse of all a mans doings and desires and accordingly excusing or accusing absolving or condemning comforting or tormenting But yet the witness of God is the most desireable witness The witnesse we have on earth is nothing worth unless we have a witnesse in Heaven If we have not the inward witnesse of our own conscience it is little advantage though we have a thousand outward witnesses Conscience is more than a thousand witnesses but God is more than ten thousand consciences As the witnesse of good men is more desirable than the witnesse of all other men and the witnesse of a good conscience is more desirable than the witnesse of good men so the witnesse of God is more desirable than without which we cannot have it and with which we shall have it the witnesse of a good conscience Job 16.19 Behold my witnesse is in heaven and my record is on high Contemplation A contemplative life without practice is like unto Rachel Jacobs wife beautiful and bright-sighted but yet barren It is good therefore to have Rachels beautiful face to be seconded with Leah's fruitful womb If ye know these things happy are ye if ye do them John 13.17 Consideration Cras tibi respondebo said Melanchton to his adversary Eccius It is but little that can be learned in this life without due and deep consideration which is an

and Charon the ferry-man of hell And Aetua which they fancied to be hell Saxum ingens volvunt alii And hell it self to be a continual rowling of stones upon dead bodies with many other fancies Inque tuo sedisti Sisyphe saxo Ovid. Metam l. 10. But to let them passe such a woful place there must needs be 1. That so the wicked may receive proportionable punishment both in soul and body That of Jerom was not true Infernum nihil esse nisi conscientiae horr orem to the sins they committed here upon earth 2. Therefore of necessity there must be an hell to keep men to all eternity that by their everlasting torments Gods justice might be satisfied which otherwise it could not be 2 Thes 1.5 3. The very tetrors of conscience that are in wicked men at least when they are dying declare there is a hell a place of torment provided for them There are many words in Scripture by which hell is exprest 1. Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we lye buried there in a second death 2. Abaddon all are there in a perishing state 3. Tsalmaveth or the shadow of death death never triumphs so much in its strength as it doth in hell It s the strength and power of death 4 Etachtithrets signifying both the lowest and most inferior earth whence hell is called the bottomlesse pit And also it imports fear vexation and trembling hell is a land of trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a land of fear 5. Bor shachath that is the pit of corruption though the wicked shall be raised immortal yet filthinesse shall be upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Erets Nesciah the land of forgetfulnesse God will remember them no more to do them any good but to their torment and confusion he will remember them for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Erets choscec a land of darknesse Darknesse was their choyce in this life and it shall be their curse in the next 8. Gehinnom whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the valley of Hinnom in which the Idolatrous Israelites did sacrifice their children with horrible cruelty There are other terms which set out Hell this place of the damned As Unquenchable sire Dicitur stagnum quia ut lapis mari ita animae illue immerguatur Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 23.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.17 A Furnace of sire Matth. 13.42 A Lake of fire Rev. 19.20 Eternal fire Jude 7. Utter darknesse Matth. 22.13 The blacknesse of darknesse Jude 13. Chains of darknesse 2 Pet. 2.4 Damnation Mat. 23.33 A place of torment Luke 16.28 Wrath to come 1 Thes 1.10 A Prison 1 Pet. 3.19 Tophet Isa 30.33 A bottomlesse pit Rev. 9.1 The second death Rev. 2.11 Destruction Matth. 7.14 Everlasting punishment Matth. 25 46. Corruption Gal. 6.8 So that Hell is a place of torment ordained by God for Devils and reprobate sinners wherein by his justice they are deprived of his favour and confined to everlasting punishment both in soul and body If any ask whether Hell were created of God I answer Consider Hell as a place simply And it is very probable that Angels falling hell making was both together it was created at first by God when he distinguished all places but as it is Hell a place of torment it was not so by creation Satan and mans sin brought that name and use unto it And thus Tophet may be said to be prepared of old as a punishment for sin and a place for justice to be inflicted upon sin committed against God For the locality of Hell all agree in this that there is such a place only where that place of the damned should be Omnia entia sinita necesse est in aliquo ubi there are variety of opinions about it Gregory Nyssen and his followers hold it is in the air groundlesly grounding on Ephes 2.2 and cap. 6.12 Isidore but nothing probable will have it under the Globe of the earth A third confutable enough in the valley of Jehoshaphat from Joel 3.12 A fourth opinion owned of many learned men but without foundation from the Word is that Hell is in the very center of the earth Others with Keckerman that Hell is in the bottome of the Sea this they build upon that phrase Matth. 8.29 Luke 8.31 Aug. lib. 2. Retract c. 24. This indeed seems to carry some show of reason but cannot be the sense of the place Those that write with most sobriety say only in general Gehennam esse locum subterranenm The truth is Scripture doth not relate the very particular place where Hell is and perhaps it is concealed to prevent curiosity in many to keep faith in use and exercise as also to rouze men from security and to make them fearful of sin in every place yet there is warrant enough for the belief of two things in general 1. That there is such a place as Hell that is a place distinct from Heaven 2. That this place wherever it is it must be below Heaven Prov. 15.24 Luke 8.13 Rev. 14.11 Job 11.8 Deut. 32.22 Psal 55.15 If any should aske any farther I answer in anothers words Vbi sit sentient qui curiosiùs quaerunt where it is they shall find one day who over-curiously enquire At least I may say as Socrates did I was never there my self nor spoke with any that came from thence Let us labour more to avoid Hell than endeavour to find out the place where it is else Hell where-ever it is will find us out Though we know not the place for certain yet we may certainly know this that sin is the very high road to Hell and the direct way thither Prov. 7.26 And let us take heed of sin in every place seeing we know not where the particular place of Hell is Hell follows sin at the heels If we sin against God God knows how near Hell we are A guilty and galled conscience joyned with a profane wicked life is the lively picture of Hell it selfe Gebenuâ nihil grovius sed ejus me●● nibil u●●lius Hell is called by the Latins Infernus ab inferendo from the Devils continually carrying in souls to that place of torment I conclude with Chrysostom There is nothing more grievous than Hell but nothing more profitable than the fear of it Tophet is ordained of old yea for the King it is prepared Isa 30.33 he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it Hells Torments We silly fishes see one another jerked out of the pond of life by the hand of death but we see not the frying-pan and the fire that they are cast into that die in their sins and refuse to be reformed Cast they are into utter darknesse Vtinam ubique

cap. 44. nulla sanitas indefessa nihilancommodi omnia ad voluntatem there is no infirmity there is health without weariness there is no discommodity there all things fall out to our own hearts desire This is that to which our Saviour doth invite us Come unto me Mat. 11. all ye that labour and are heavy laden and I will give you rest Thirdly hereby he hath strongly ratified the merits of his life and death in that he there by them never ceaseth interceding for the faithful never faileth in applying of them to the faithful Tot habet linguas pro nobis lequentet quot vulnera pr● nobi● accepit Fr. Joh. de Combis l. 4. ●sp 24. he hath also so many tongues speaking in our behalf as he received wounds for our sakes He is never from the sight of God but always in action before him pleading for us by the mystery of his holy incarnation by his holy nativity and circumcision by his baptisme fasting and temptation by his agony and bloody sweet by his crosse and Passion by his precious death and buriall by his glorious resurrection and ascension So that as Johannes de Combis a Friar Minorite doth observe Ibi nulla potest esse repulsa ubi tot concurrunt amoris in signia there can be no denyal given where so many tokens and pledges of true love are met together Wherefore considering our misery was extream great and universal our enemies exceeding strong and maliciously bent and that the blessings we desire were above our reach in the highest heavens Questionlesse such an High-Priest became us Of all debasements that of our Saviours was the lowest of all advancements that of him the highest He bowed the heavens and came down to the earth where he was a worm he left the earth and became higher than the heavens he descended into hell the lowest of all places and now sitteth on the right hand of God the highest of promotions We have such an High-Priest who is set on the right hand of the throne of the Majesty in the heavens 'T is St. Ambrose assertion that this sitting on Gods right hand Heb. 8.1 intimates no other thing nisi honoris aqualitatem than an equality of honour of authority that he hath an equal stroke with the Father in the government and administration of all things God himself gave him this place in heavenly places far above all Principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Eph. 1.20 21. Quantum inter flellas luna minores Cap. 1.3 4. When he had by himself saith the Apostle to the Hebrews purged our sins he sate down on the right hand of the Majesty on high being made so much better than the Angels as he hath by inheritance obtained a more excellént name than they Those heavenly spirits are subject unto him who at his incarnanion was made a little lower than they so in his glorification he is made far higher even in that nature wherein he was made low So that now being Crowned with glory and honour all things are put under his feet all rule is put into his hand This is the reason why all the Angels of God worship him and why we ought in the service of our spirit and subjection of our consciences devoutly adore him adore him who is God adore him who is man which adoration in the judgment of acute Zanchius is not to be directed simply to the humane nature considered in itself a● essential unto it Zanch. l. 2. de tribus Elohim c. 1. pag. 38. but as it is personally united to the God-head through which union together with the God-head of the Son it is adored and worshipped with Divine honour Saith that famous English Divine if any misconceiving this doctrine Mr. Perkins shall charge us with an Idolatrous worshipping of the creature I say with Athanasius in his Epistle to Adelphius cited by Matthias to this same purpose Athanas they shall know at length Nos qui deminum in carne adoramus nen creaturam adorare sed createrem corpere creato indutum that we who do worship the Lord in the flesh worship ●ot the creature but the Creatour clad with a created body That honour then and homage which we give him in the humblest manner tendit in infinitum looks unto him that is infinite as the proper object that bounds our divine service to whom 't is due in the highest respect being higher than the heavens For the greater glory of our Saviours man-hood some from these words do attribute unto it an Vbiquity a being in every place at one and the same time and not in heaven onely as if in his glorification there were a transfusion of the proprieties of the God-head into the humanity How far this is from truth may be easily judged Sceundum esse naturale Christus non est ubique secundum esse Personale Christus est ubique Pract. of Piet. P. 15. 1. By this that Omnipresence is a proper attribute of the divinity no way at all communicable to corporeal substances which as they are limited with terms of essence by their definition so of place by circumscription for although our Saviours body be highly promoted and come to the height of so much perfection as it is capable of yet hath it not lost the nature of a body he is still as God so man whom as man according to St. Peters doctrine must the heavens contain untill the times of restitution of all things Act. 3.21 2. By this that hereupon doth follow an abolishment of all inferiority and an equality establisht between the creature and Creatour as if either there were an erection of another Deity or as if the essence of the humanity were converted by an unheard of Transubstantiation exceeding that of the Papists in their Mass into the essence of the Deity so that now they remain no more distinct matures in him but one and the self-same and Christ is supposed to be no longer man but altogether God for where there are the properties of any thing there of necessity must the essence be supposed to be they are inseperable Wherefore seeing the grosse nay blasphemous absurdities of this erroneous position grounded upon the misinterpretation of this and the like texts we may not conceive because Christ is made higher than the heavens than the Angels themselves in glory according to the humane nature that presently that nature must be Deified and fill all places at once as if the glory of Christ as man did not exceed that of Angels unless as man he did partake of the ubiquitie of the God-head But to let this go as no ways affected with unnecessary wrangling whereby to disquiet mens Christian thoughts my intention is to endeavour the elevation of our affections to the seeking of those things which are above and above all of Christ who as